يُنفِقُ

5:95; 6:104; 21:50; 35:19; 36:12; 50:34; 57:26; 67:13.

2:44, 84, 111, 278; 5:56; 8:4; 9:71; 20:15; 27:4; 30:32; 31:5; 73:21.

2:196, 255, 263, 268; 3:93; 8:4; 9:34; 13:23; 14:32; 22:36; 28:55; 32:17; 42:39.

Important Words:

یؤمنون (who believe) is derived from امن i.e. he felt safe, or he placed his trust in. آمنه means, he rendered him safe; he trusted him. آمن به means, he believed him to be true, or he believed in him, or he trusted in him. آمن به means, he became submissive and obedient to him (Aqrab). Thus the word ایمان (belief) is the opposite of كفر (disbelief). It is particularly used with reference to God and other fundamental objects of faith.

الغیب (the unseen) is derived from غاب i.e. he or it became screened or invisible; he went far away and became separated. Thus غیب means, anything unseen, anything invisible or hidden, anything absent or far away (Aqrab & Lane). All objects of faith—God, the Angels, the Books, the Prophets and the Last Day—are unseen. A revealed Book is visible as a book, but the fact that it is a revealed Book is unseen. Similarly, we see the Prophet as a human being, but the fact that he has a mission from God remains unseen. The word غیب however, is not confined to objects of faith alone.

یقیمون (observe) is derived from اقام. They say اقام الشیء meaning, he set the thing up, or he set the thing erect or upright. اقامagain is derived from قام meaning, he stood erect, or he stood up, or he stood still. اقام الصلوة means, he performed his Prayers regularly (Aqrab). اقام الصلوة also means, he performed Prayers in accordance with all the prescribed conditions (Mufradat).

الصلوة (Prayer) is derived from صلی i.e. he prayed. The word gives different meanings with reference to different objects.When used about God, it means, He showed mercy to, or bestowed praise on; used about the angels, it means, they asked forgiveness for men, etc.; and used about man it means, he prayed. In Islam the word الصلوة has generally come to mean the prescribed form of Prayer (Aqrab).

رزقناھم (We have provided for them) is from رزق i.e. he provided or he gave. رزق means, a thing whereby one profits, or from which one derives an advantage; any article of food; any means of sustenance; anything bestowed by God on man, material or otherwise (Aqrab & Mufradat).

ینفقون (they spend) is derived from نفق. They say نفق الشیء i.e. the thing became spent up or reduced. انفق means, he spent freely and constantly so as to reduce his wealth (Aqrab & Mufradat).

Commentary:

In this verse three important qualities of a متقی (muttaqi) have been mentioned: (1) a believer in the unseen; (2) steadfast in Prayer; and (3) spending out of what God has provided for him. Of these the first relates to faith or belief which must always come first; the other two relate to actions. Belief in the unseen does not mean blind belief or belief in things which cannot be grasped or understood. Nothing can be farther from the spirit of the Quran than to imagine that it demands from Muslims belief which reason and understanding do not support. The Quran strongly denounces such beliefs. True faith, according to it, is that which is supported by reason and argument (53:23; 46:5; 30:36; 6:149, 150; 25:74).

Moreover, the word غیب used in the Quran does not mean, as assumed by some hostile critics, imaginary and unreal things, but real and verified things, though unseen (49:19; 32:7). It is, therefore, wrong to suppose, as Wherry has done in his Commentary, that Islam forces upon its followers some mysteries of faith and invites them to believe in them blindly. It is Christianity which forces on its followers mysteries like Trinity in Unity and the Sonship of Jesus, completely beyond human understanding and human reason.

The word غیب as stated above, means things which, though beyond the comprehension of human senses, can nevertheless be proved by reason or experience. The supersensible need not necessarily be irrational. Nothing of "the unseen" which a Muslim is called upon to believe is outside the scope of reason. There are many things in the world which, though unseen, are yet proved to exist by invincible arguments, and nobody can deny their existence. God cannot be perceived by the physical senses nor, for that matter, can angels or life after death. But can the existence of God and the angels be denied because of this? Can life after death be denied because it remains unseen?

The words, who believe in the unseen, may also mean that the Faithful discharge their duties and perform their acts of worship without a bargaining spirit. They are above such bargaining. They suffer hardships, undergo tribulations and make sacrifices not for the sake of any visible or immediate reward, but out of a selfless desire to serve the large and, as it were, invisible cause of community or country or humanity at large. This is all believing in the unseen.

Another meaning of the word غیب as given above, is the state of being hidden from the public eye. In this sense, the expression would mean that the faith of a true believer is ever firm and steadfast, whether he is in the company of other believers or is alone. The faith that needs constant watching and exhortation is not worth much. True and real faith has roots deep in the heart of the Faithful and lives by itself. It does not fail or falter when a Muslim is deprived of the company of other Muslims or even when surrounded by disbelievers. Such faith is described in 21:50 and 57:26.

The second quality of متقی relates to actions. According to the different meanings of اقام الصلوة explained above, the expression, observe Prayer, would mean: 1. That a Muslim should observe Prayers throughout his life, keeping constant vigil over them. In fact, irregular Prayers are no prayers (70:35). 2. That he should say Prayers regularly at their appointed hours and in accordance with the rules prescrib­ed for them (4:104). 3. That he should say his Prayers in a true spirit and not allow them to be spoilt by wandering thoughts which may disturb and distract his attention (23:3). 4. That he should say his Prayers in congregation (2:44). 5. That he should also exhort others to say their Prayers regularly and thus help to spread the habit (20:133).

Prayer is not a form of bargaining with God, in which a Muslim looks for something in return. Islam strongly repudiates this idea and describes Prayers as a purifying agent for man himself. Through worship man attains certainty of knowledge which dispels doubt and helps to establish a real and living contact between him and his Creator.

There is a tendency to condemn institutional worship as useless and ceremonial. Worship, it is said, is an attitude of the mind and should be confined strictly to it. There is no doubt that attitudes belong to the mind and if the mind is corrupt, humility of the body can be of no avail. A person whose heart is unimpressed by the Majesty and Glory of God and who yet sings His praise is a hypocrite; but so also is the person who claims to accept a certain truth, yet his body and behaviour show no signs of it. When a person is in love, his face betrays a peculiar emotion when the beloved appears before him. Parents fondle and kiss their children and friends express their affection by visible movements. These demonstrations of affection are spontaneous, not assumed. It is, therefore, impossible that a man should love God and entertain a true longing for Him, but should not seek to express this love or longing by some outward acts; and this is the secret of all worship. Worship is the outer expression of the inner relationship of man with God. Moreover, God’s favours surround the body as well as the soul. Thus, perfect worship is only that in which body and soul both play their part. Without the two the true spirit of worship cannot be preserved, for though adoration by the heart is the substance and adoration by the body only the shell, yet the substance cannot be preserved without the shell. If the shell is destroyed, the substance is bound to meet with a similar fate.

Besides other advantages, Prayers in congregation, as Muslim Prayers always are, foster the spirit of brotherhood. Five times a day believers, both rich and poor, have to stand unceremoniously together, shoulder to shoulder, and offer their humble supplications to God. The busiest and the biggest of them have to find the time and join in this united act of worship. Such a fellowship cannot but wholesomely impact the worshippers’ hearts.

Incidentally, it may also be remarked that the outward form of the Islamic Prayer includes all the poses of the body expressive of humility, i.e. standing with folded arms, bowing, prostrating, and sitting with folded knees, each pose being allotted a corresponding prayer. Besides the prescribed Prayers, one is free to pray in one’s own words and one’s own way.

The expression, they spend out of what We have provided for them, includes not only spending in the cause of Allah but also spending for the welfare of the individual and the community. The words used here are used in their widest possible sense. Wealth, power, influence, physical and intellectual capacities—in short, all that one may receive from God—must be devoted, partly at least, to the well-being of others.

The beneficiaries of this injunction are not confined to the poor alone. All who have claims over the belongings of a Muslim are entitled to a share in them. The injunction applies to a mother who gives suck to her child, to a father who spends upon the education and upbringing of his children, to a husband who provides for the needs of his wife, and to the children who serve their parents. The commandment is aptly explained in the famous hadith: "Your self has a claim upon you, and your Lord has a claim upon you, and your guest has a claim upon you, and your family has a claim upon you. So you should give to everyone his due" (Tirmidhi).

The verse, in short, lays down three directions and describes three stages for the spiritual well-being of man:

1. A Muslim should believe in the truths which are hidden from his eyes and beyond his physical senses, for it is such a belief that proves he is possessed of the right sort of تقوی or righteousness. An intelligent person does not remain satisfied with natural phenomena as he sees them, but looks deeper into their source and origin; and it is this delving into the depths of the unknown that leads to great knowledge and great achievement. All this comes under "belief in the unseen" which has special reference to God, Who is the source of all creation.

2. When the believer reflects on the creation of the universe and the marvellous order and design which exists in it and when, as a result of this reflection, he becomes convinced of the existence of the Creator, an irresistible longing to have a real and true union with Him takes hold of him. This finds consummation in اقام الصلوة or observance of Prayer.

3. Lastly, when the believer succeeds in establishing a living contact with his Creator, he feels an inward urge to serve his fellow beings who, being the creatures of his own Lord and Master, are members of the large family to which he himself belongs. So, in order to meet their needs and requirements, he spends willingly and freely out of the wealth, knowledge or anything else which God has given him.

2:178; 4:37.

Important Words:

خیر (good and abundant wealth). See 2:181.

اقربین (near relatives) is the plural of اقرب (derived from قریب) meaning, one nearer; a near relative (Aqrab).

Commentary:

When the Companions of the Holy Prophet were told that they could not win the pleasure of God and enter Heaven unless they were made to pass through sufferings and afflictions like those that had gone before, they at once signified their readiness to part with their wealth and property in the cause of God and asked the Holy Prophet to let them know what they should spend in order to win the pleasure of God and attain spiritual progress. They did not wait for the threatened trials to actually overtake them, but were prepared to make every kind of sacrifice in advance. They simply wanted to be told what form their sacrifice should take.

In reply to their eager question, God’s reply also indicates a sort of eagerness, as if He meant to impart to the Faithful the relevant commandment in its entirety, without waiting for any further question on their part; for whereas their question related only "what" they should spend, God’s answer goes a step further, describing also "on whom" the money is to be spent. As to the question, what is to be spent should be (1) well-acquired and (2) abundant. In moments of great national need, there can be no hope of success unless people spend freely and generously. But as free and generous expenditure carries with it the danger of weak people resorting to acquiring wealth by unfair means, therefore the condition about the money being "good" has been added.

As to the other part of the anticipated question, i.e. on whom should the money be spent, the Quran says that money should be spent on parents and near relatives (lit. near ones) and orphans and the needy and the wayfarer. The five classes include all such persons as generally stand in need of help. The two first-mentioned classes include relatives, neighbours and friends who go to form the group that immediately surrounds a man and must claim his first attention, owning to personal relationship or personal contact. Then follow two classes that deserve help owing to their particular circumstance, orphans being without anyone to support them and the needy without any means of support. Lastly comes the wayfarer, whose claim consists in his being a stranger with no friend, no relative and no supporter. By pointing out these five classes as deserving of help, the Quran desires to hint that unless the entire community, including those who come to stay with them temporarily, is prepared to fight in the cause of Allah and unless the well-to-do classes help the weaker ones in their preparation for the national struggle, Muslims cannot present a united front nor can their efforts bring about the desired result. Each and every person must gird up his loins to contribute his fullest possible share, and those who cannot do so for want of means must receive help from others who can afford such help.

5:91, 92.

Important Words:

الخمر (wine) is the noun-infinitive from خمر. They say خمر الشیء meaning, he veiled or covered up the thing. خمرالشھادة means, he concealed the evidence. خمرالعجین means, he leavened the dough and left it till it became well fermented. خامره means, it became mixed or blended with it; it infected or pervaded it. A veil worn by a woman is called خمار because it screens or covers her face and head. Wine is called خمر because it covers or obscures or infects the intellect or the senses, or because it agitates and excites the brain so as to make it uncontrolled. The word is specific for wine prepared from grapes but is also used generally (Aqrab & Lane).

المیسر (game of hazard) is derived from یسر i.e. he became docile and submissive. یسرت المرأة means, the woman was easily delivered of the child. ایسرالرجل means, the man became well off. یسرفلان means, such a one played a game of hazard or a game of chance, i.e. he gambled. Thus the primary meaning of the word is to get a thing easily and thereby become well off. A game of chance or a game of hazard is called میسر because by means of such games people seek to become rich easily and quickly without undergoing the trouble of earning with work and labour. The word المیسر is used to indicate (1) any game of hazard or game of chance; (2) a game of hazard played by the Arabs with headless arrows; (3) play for stakes and wages (Lisan & Mufradat).

اثم (sin) is the noun-infinitive from اثم meaning, he did what was unlawful. اثم means: (1) that which is unlawful (Aqrab); (2) that which keeps back a person from what is good (Mufradat); (3) punishment of sins and evil actions (Lane).

عفو (spare) is derived from عفا. They say عفا الشیء i.e. the thing became long and abundant. عفو means: (1) what exceeds or remains over and above one’s requirements. (2) the best portion of a thing (Aqrab).

Commentary:

While dealing with the subject of war, the Quran fittingly turns to the subject of wine and gambling which are directly related to war.

It was customary among Arabs in times of war to cast lots in the name of a few wealthy persons, and those in whose name the lots were drawn were bound to feed the army and supply it with wine. This is how the Arabs defrayed the expenses of war. So when Muslims were called upon to take arms, they naturally enquired of the Holy Prophet about the legality of this peculiar way of meeting the expenses of war and about the use of wine also, which was considered essential to produce a state of reckless courage in the fighters so as to make them blind to all consequences. Islam declared both these practices unlawful because their harm was greater than their advantage. The conviction of faith hadinfused into the hearts of believers far greater and nobler courage than the blind daring engendered by drinking. Similarly, the expenses of war were to be met in a fairer and more respectable manner than the casting of lots. The burden must fall on all according to their means and must come through willing and eager contributions by the faithful.

The clause, their sin is greater than their advantage, embodies a very important principle. A thing should not be adopted simply because it contains some advantage nor should a thing be condemned simply because it is harmful in certain respects. On the contrary, both sides should be carefully weighed and a thing should be condemned only if its harm outweighs its advantage. It is in fact a great characteristic of Islam that it never condemns a thing wholesale but frankly and freely admits even the smallest good that may be found in it. Islam prohibits certain things not because it considers them to be devoid of all good, for there is nothing in the world which is wholly bad, but because their evil outweighs their good. This is why, while prohibiting the use of intoxicants and games of chance because of their great harm, Islam has not failed to acknowledge the few advantages they possess.

It is worthy of note that of all religions, Islam alone has forbidden the use of wine. In Hinduism, drinking forms an essential part of certain religious ceremonies. Judaism does not seem to prohibit drinking, because nowhere has the Bible declared it to be unlawful; while according to the New Testament, the very first miracle which Jesus showed was that he turned water into wine for the use of a marriage party (John 2:7-9).

Attempts have been made during the ages by social reformers, and even the help of legislation has been enlisted in some countries, to put an end to wine-drinking. But all such attempts have so far failed. The only experiment on record which met with complete success in this direction was that made in Arabia more than thirteen hundred years ago. A whole people steeped in drinking became absolute teetotallers by the mere declaration by the Prophet that God had forbidden drinking. This constitutes no small testimony to the great hold that Islam had come to possess on the minds of the unlettered and unruly Arabs, and to the wonderful transformation it had brought about in their lives.

From the meaning of the word خمر (wine) as given above under Important Words it should not be understood that Islam prohibits the use of only such quantity of wine as may make one drunk. The Holy Prophet has made it definitely clear that even small doses of such things as may intoxicate one when used in larger doses are unlawful (Tirmidhi).

When the principal means hitherto employed in Arabia for meeting the expenses of war, i.e. by casting lots, was prohibited, the question naturally arose as to how the expenses of war were to be met. Believers, realizing that they would themselves have to meet these expenses, hastened to inquire of the Holy Prophet as to how much they would have to contribute towards the expenses of war. In reply to their query they were told that they should spend عفو i.e. what may be spared after meeting the necessities of life. The word عفو by virtue of its twofold connotation, given under Important Words above, applies to two different classes of persons. Ordinary believers are required to spend what remains after their needs have been met, i.e. what they can spare; and the higher class of believers are expected to go ahead and spend the best portion of their possessions. If, however, the clause be applied collectively to all believers, it would mean, that in times of war, they should retain for themselves only such portion of their possessions as may suffice to meet their bare necessities of life. The balance should be spent in the cause of God. This is what God wanted them to do. Actually, however, some of the Companions spent even more than that. For instance, when the Holy Prophet appealed for funds for the campaign of Tabuk, Abu Bakr brought his entire possessions and laid them at the feet of his Master. When asked how much he had retained for himself and his family and how much he had brought to be spent in Allah’s cause, Abu Bakr replied that he had brought all that he possessed and that nothing remained in his house except the name of Allah (Tirmidhi, ch. on Manaqib & Zurqani).

Finally, a word about the sin or harm of wine and gambling, as mentioned in the verse under comment, appears to be called for. Though Islam was the first to prohibit the use of intoxicants and games of chance, the world now appears to be agreed on condemning these two evils which so deeply affect not only the physical but also the moral and spiritual condition of man. Here are some quotations in which non-Muslim writers have forcefully pointed out the harmful effects of wine:

(1) "Alcoholism is an important factor in the causation of disease; and in all diseases alcoholics are bad patients. In epidemics the mortality among drinkers is excessive; and the general power of resistance to disease, injury, and fatigue is diminished…Alcoholism lessens the chance of life; the English life-insurance companies found that the presumptive length of life of non-drinkers was about twice that of drinkers…The close relationship of alcoholism and crime is well known and the statistics of Baer, Kurella, Gallavardin and Sichart show that from 25 to 85 per cent of all malefactors are drunkards. The rate of suicide varies with the general rate of consumption of alcohol in different countries…

"The evil effects of alcoholism are evident in the drunkard’s posterity…Epilepsy, insanity, idiocy and various forms of physical, mental, and moral degeneracy are very disproportionately prevalent among the offsprings of alcoholics" (Jew. Enc. i. 333-334).

(2) "The effects of consumption of alcohol are almost all due to its action upon the nervous system. Thus the immediate sensation of well-being is due to the flushing of the skin, suppressing temporarily the sense of chill, and to the fact that the sensibility to minor pains and inconveniences becomes blunted; whilst with larger doses the diminution of the power of self-control and sense of personal responsibility gives rise to excitability. In the secondary stage the fineness of the senses (hearing, touch, taste and vision) is affected, and this gives rise to an inability to control bodily movements such as facial expression. In the advanced stage of drunkenness, the intellectual processes of judgement and control are suspended." (Enc. Brit. 14th Edition, i. 540).

(3) "Alcohol is a poison for protoplasm, that is, for the soft plastic material which is the essential constituent of every one of the minute cells that make up living organisms, whether animal or vegetable. Its poisonous effect in very dilute solution is easily shown on lowly organisms…

"The nerve cells of the brain, the most highly organised and delicate of the tissues, very early show the effect of alcohol. Many of the test observers of their own mental processes, such as Helmholtz and Huxley, have expressed themselves strongly as to the harmful effect of minute doses of alcohol on brain work. It would seem that the 'stimulating' effect is really due to the paralysis of the very highest nerve-centres, so that cheerfulness, wit, and recklessness have free play. Large numbers of psychometric experiments under conditions of the greatest accuracy prove that alcohol, in small dietetic doses, exercises a distinctly paralysing effect on the working of the brain. Some mental processes are quickened for a short time, and then a retarding effect shows itself, which is prolonged and much more than cancels the apparent beneficial result…

"There is universal testimony as to the close relationship between excessive drinking and breaches of the moral law and the law of the State. This is a direct consequence of the paralysis of the higher faculties, intellectual and moral, and the resulting free play given to the lower inclinations" (Enc. Rel. Eth, i. 299-301).

As to the harm caused by gambling the following quotation would suffice:

"The vicious tendency of gambling has never been called in question. Lord Beaconsfield spoke of it as 'a vast engine of national demoralization'…In 12 years (1895-6 to 1906-7) there were 156 suicides or attempted suicides in England assigned to this cause, as well as 719 cases of theft or embezzlement and 442 bankruptcies. In view of these facts, it is not surprising that, in all civilized countries, gambling is subjected to definite legislative restraints…It is, as Herbert Spencer says, a kind of action by which pleasure is obtained at the cost of pain to another. The happiness of the winner implies the misery of the loser. This kind of action, therefore, is essentially anti-social; it sears the sympathies, cultivates a hard egoism, and so produces a general deterioration of character. It is a habit intrinsically savage…In an atmosphere of brotherhood no form of gambling could exist…But the immorality of gambling may be argued on higher grounds than a calculation of pleasure.

"(a) Every gambling transaction involves a transfer of property in one shape or another. When the gambler is asked why he stakes his money on a game or a race, his reply is, 'To add an interest to the game'. The interest thus added is, simply stated, the interest of acquisition. If the real object were, as is claimed, merely the sport and the excitement, then men might just as well wager counters, or, for the matter of that, agree to hand over all winnings to public charities. But this is not done. The transfer of property, in one shape or another, is essential to the act. There are only three ways in which property can be legitimately acquired—by gift, by labour, and by exchange. Gambling stands outside all of these.

"(b) Its motive is, however, carefully disguised covetousness. It is an attempt to get property without paying the price for it. It is a violation of the law of equivalents. It is a kind of robbery by mutual agreement; but it is still robbery, just as duelling, which is murder by mutual agreement, is still treated as murder. It is begotten of covetousness; it leads to idleness.

"(c) It is, moreover, an appeal to chance. If in any contest skill comes in, odds are given or handicaps arranged so as to equalize the chances as far as possible. To make chance the arbiter of conduct is to subvert the moral order and stability of life.

"(d) It concentrates attention upon lucre, and thereby withdraws attention from worthier objects of life" (Enc. Rel. Eth. vi. pp. 165-166).

2:266; 30:40.

Commentary:

In the foregoing verses, it was pointed out that it is a law of God that He gives new life to deserving nations after they have become dead, and the case of the Israelites was mentioned as an instance. It was further indicated that the progeny of Abraham would rise four times, the Israelites and the Ishmaelites each rising twice. Now, in order to prepare Muslims for the promised rise, God reverts to the means of national progress and exhorts the Faithful to spend freely in the cause of God, pointing out that their case is like that of a seed which is multiplied 700 times and even more. Thus 700 times is the least reward that will be given to Muslims, and there is no limit to what God will bestow over and above this. History shows that this promise was fulfilled to the very letter; for the reward which God gave to the early Muslims in this world was not only 700 times of what they spent in the cause of Allah but immeasurably greater; and the reward in the world to come will certainly be greater still.

2:265; 74:7.

Important Words:

منا (taunt). They say من علیه i.e. (1) he did him a favour; (2) he talked of, or referred to, the favour he had done him and thereby taunted him with it (Aqrab). So من means both a favour as well as a reference to it with a view to taunting.

Commentary:

Every good may be abused, and the abuse of spending in the cause of Allah is to follow it with من i.e. boastfully speaking of one’s services, and اذی i.e. following up a good act with an injury. Those who expend their wealth in the cause of Allah, are prohibited from making unnecessary mention of the money they spend and the services they render to Islam; for doing so would amount to من (taunt). Similarly they are forbidden to demand anything in return for their contributions; for this would amount to اذی (injury). Some men expect worldly advantages or try to seek help in their mundane affairs in return for their services in the cause of religion, and if such help is not forthcoming, they are displeased; or sometimes they desire to exact some work from those who are engaged in the service of religion and whom they help with money. All this would come under the definition of the word اذی; for such demands cause great injury and annoyance. Whether in the help of the community or of an individual, Islam condemns resort to من and اذی. It enjoins us to serve, but expects us to forget that we are rendering a service, for that would mar the good effect thereof.

See 2:263.

4:39; 8:48.

14:19.

Important Words:

رئاء (to be seen) is derived from رأی i.e. he saw with his physical or mental eyes. الرئاء means, to make a show of goodness or virtue without there being any sincere or genuine feeling behind it, simply to be seen of men (Aqrab & Mufradat).

صفوان (smooth rock) is in the measure of رحمان being derived from صفا i.e. it became clear or pure and was free from dirt, etc. صفوان besides being used in the singular number is also the plural of صفاة meaning, a smooth and hard rock (Aqrab).

وابل (heavy rain) is derived from وبل. They say وبله بالعصا i.e. he beat or battered him with a rod continuously. وبلت السماءmeans, the sky poured forth heavy rain (Aqrab).

صلد (bare, smooth and hard) is from صلد. They say صلدالزند i.e. the material, meant for producing fire gave out a sound but no Spark. صلد الارض means, the earth became hard. صلد السائل means, he turned away the beggar without giving him anything. صلد is, therefore, spoken of such rock or piece of ground as is hard and smooth and grows nothing (Aqrab).

Commentary:

The verse makes it clear that a Muslim who follows up his charity with taunt and injury, undoes his own good act and will have no reward with God. He is like a disbeliever who spends merely to be seen of and praised by men. The words, ‘and he believes not in Allah and the Last Day’ have been added because sometimes even a believer does a deed to be seen of men, and that act of his has a useful purpose. For instance, it is on record that once a Companion of the Holy Prophet was seen strutting before the hostile Quraish of Mecca. When the Prophet saw the man thus walking, he said, "This gait is hateful to God, but on the present occasion it is not so." In fact, there had been an outbreak of fever among the Companions who were greatly weakened thereby, and the aforesaid Muslim walked with a boastful gait in order to make a display of his strength so that the enemy might not think that the Muslims had been weakened by fever. This turned an ordinarily reprehensible act into a praiseworthy one. Elsewhere Muslims have been bidden to spend their money not only secretly but also openly (2:275), and the object underlying this injunction is that other Muslims, seeing a brother of theirs expending money in the cause of God, may be induced to follow his good example. But he who has no faith in God expends his money openly solely with the object of winning the good opinion of men, and such a one has no reward with God.

The concluding portion of the verse likens a disbeliever to a smooth rock which is not fit for producing a crop; but sometimes, when it is covered with a layer of dust, some corn may grow on it, i.e. when circumstances are favourable and such person does some really good deed, he derives some benefit from it. But when he spends money merely for the sake of display and show, his good deeds are wasted, just as a heavy rain washes away the dust from the surface of a smooth and hard rock, leaving it bare and unproductive.

See 2:262.

Important Words:

تثبیتا (strengthen) is derived from ثبت which means, he or it subsisted or lasted; he or it became fixed or stationary at a place; he was firm, stable, steadfast and unwavering. ثبت الامر means, the matter became proved and determined. اثبته means, he made a person or thing fixed and stationary, rendering him or it unable to move; he imprisoned him or inflicted on him a crippling injury. اثبت الحق means, he strengthened or reinforced the truth with clear arguments. ثبته (thabbatahu) means, he made a person or thing firm, steadfast, unwavering and fixed; he strengthened him or it so as to make him or it fit to endure all trials and shakings (Aqrab & Lane).

ربوة (elevated ground) is derived from ربا. They say ربا المال i.e. the money increased and became augmented. رباالولد means, the child grew up. رباالرابیة means, he climbed the height. ربوة or رابیة means, a hill or elevated ground (Aqrab). ربا (interest) is also from the same root and is so called because it is looked upon as a sure and unfailing means of increasing and multiplying wealth.

Commentary:

Spending money in the cause of Allah leads to the strengthening of the soul. The man who strives in the cause of God by spending his wealth, imposes a burden on himself which makes him still more firm and steadfast in his faith. Besides, as he helps others with his money, God helps him and protects him from harm.

The hearts of the believers who spend freely in the cause of God are like elevated ground to which heavy rain, which sometimes proves harmful for low-lying grounds, can do no harm. On the other hand, it is benefited by rain, whether it is heavy or light.

In the verse under comment, rain represents charity. Those who spend large amounts are referred to in the words "heavy rain", while those who can afford to spend only small amounts in the cause of Allah are referred to in the words "light rain" (see also 9:79).

Both classes of men are benefited, inasmuch as they are granted more and more power to do good deeds and receive an ample reward from God, Who does not look to the amount of the money spent in His cause but to the proportion it bears to the money retained by the spender for his worldly needs. The word طل (light rain), besides including the lightest of rains, also means "dew" (Lane) and has been used to point out that even the smallest amounts spent in the cause of Allah has its reward.

13:23; 14:32; 16:76; 35:30.

Important Words:

عند (with) signifies, with, besides, at, near, by, or in the presence of, etc. It also implies possession, as one says عنده خیروفضلi.e. he possesses goodness and excellence. ملوك الارض عند الله تراب means, the kings of the earth are like dust compared with God. عند also signifies, in one’s mind, or in one’s opinion or estimation (Aqrab & Lane).

Commentary:

Islamic commandments have been so made as to meet the exigencies of all times and all seasons. For instance, lunar months which rotate all through the year, have been appointed for the observance of fasts and the performance of Pilgrimage, so that Muslims may keep fasts and perform Pilgrimage both in summer and winter, spring and autumn. Similarly, the five daily Prayers and the two supererogatory Prayers––تھجد (tahajjud) and ضحی (duha), which are said respectively in the latter part of the night and in the forenoon, are so timed that a Muslim practically performs Prayers at all hours of the day and night. Similarly, charity is to be performed during both day and night, so that this righteous act of man may cover every hour of his life.

Observe also the beautiful order of the words. The word "secretly" corresponds to night, and the word "openly" to day. Thus a Muslim has to expend his wealth in the cause of Allah not only in such a way and at such a time that others may be induced to follow his good example by noticing his charity, but also at such time and in such a way that even the recipient of his charity may not know the donor.

It may be noted here that alms are of two kinds: (1) obligatory زکوة (Zakah), and (2) supererogatory صدقه (Sadaqah). Zakah is collected by the state from every man of a prescribed measure of wealth and is then spent by the state on helping the poor and needy, orphans, widows and wayfarers, etc. In this case, the recipients do not know any particular donor and thus preserve their sense of self-respect. But as Zakah is collected by the state, people are apt to look upon it as a tax and not as charity. So Islam has instituted Sadaqah also which is voluntary and is given to individuals out of a desire to help the poor and needy. Thus Sadaqah engenders feelings of sympathy among the well-to-do towards their brethren and feelings of gratefulness among the poor for their benefactors. It also serves to distinguish sincere believers from the insincere.

10:25; 68:18-21.

Important Words:

صر (intense cold). They say صر الباب i.e. the door made a sound or a creaking sound. صر الطائر means, the bird (hawk or falcon) uttered its cry. صر means, it (plant) became smitten with intense cold; or he (a person) had an iron collar put round his neck. So صر means: (1) intense cold; (2) cold that smites the herbage and destroys it; (3) sound or noise; (4) a wind with an excessively loud sound; (5) fire (Lane & Lisan).

Commentary:

The idea underlying this verse is that the efforts of the disbelievers against Islam will react only against themselves. Whatever they do and whatever they spend with a view to injuring or destroying Islam will only injure the disbelievers themselves. God sent Islam for the good of the people, but by rejecting it they are bringing about their own ruin.

Important Words:

العافین (those who pardon) is derived from عفو which means, to obliterate or remove traces of a thing (Aqrab). See also 2:188. A man is said to exercise the quality of عفو when he obliterates from his mind, or totally forgets, the sins or mistakes committed against him by others. When used with reference to God, the word signifies not only obliteration of sins but also obliteration of all traces thereof.

Commentary:

The verse describes three stages of dealing with other people. In the first stage, a spiritual wayfarer, when offended against, restrains or suppresses his anger. In the second stage, he goes a step further and grants forgiveness and free pardon to the offender. In the third stage, he not only grants the offender complete pardon, but also does a suitable act of kindness to him and bestows some favour upon him. These three stages are well illustrated by an incident in the life of Hasan, son of ‘Ali and grandson of the Holy Prophet. A slave of his once committed an offence, and Hasan became very angry and decided to punish him. Thereupon, the slave recited the first part of the verse, i.e. those who suppress anger. Hearing these words, Hasan withheld his hand and stood still where he was. Then the slave recited the second part, i.e. and pardon men. Hearing this, Hasan promptly complied with the divine behest by saying, "Go, I pardon thee". Then the slave recited the last part of the verse, i.e. and Allah loves those who do good. In obedience to this command of God, Hasan at once set the slave free, saying, "You are a freeman and may go where you like" (Bayan, i. 366).